Sixth Session of the Council of Trent

As at this time, not without the loss of souls and grievous detriment to ecclesiastical unity, certain erroneous views have been disseminated concerning The Doctrine of Justification, the Holy, OEcumenical, and General Council of Trent, lawfully met in the Holy Spirit, with the most reverend Lords, John Maria del Monte, bishop of Praeneste, and Marcellus, with the tide of the Holy Cross in Jerusalem, Presbyters, Cardinals of the, Roman Church, and Apostolic Legates de latere, presiding in the name of the most Holy Father in Christ, our Lord Paul III., Pope, by Divine Providence, purposes, with a view to the praise and glory of Almighty God, the tranquillity of the Church, and the salvation of souls, to expound to all the faithful of Christ the true and sound Doctrine of Justification, which Christ the Sun of righteousness, the author and finisher of our faith taught, the Apostles delivered, and the Catholic Church, under the guidance of the Holy Spirit, hath constantly retained; strictly prohibiting any one from daring henceforth to believe, preach, or teach, otherwise than is statuted and declared by the present Decree.

OF THE INCAPABILITY OF NATURE AND THE LAW TO JUSTIFY MEN.

II. The Holy Council declares that to understand the doctrine of Justification properly and purely, it is necessary for every one to acknowledge and confess, that when all had lost their innocence by the transgression of Adam, had become impure, and as the Apostle says, by nature children of wrath, as has been explained in the decree concerning Original Sin, they were so much the servants of sin and under the power of the devil and of death, that not only the Gentiles by the power of nature, but even the Jews by the very letter of the law of Moses, could not be freed therefrom, or rise, notwithstanding that free-will was by no means extinguished in them, though weakened in its powers and under a bias.

OF THE DISPENSATION AND MINISTRY OF THE ADVENT OF CHRIST.

III. To which it was owing:, that our Heavenly Father, the Father of mercies, and God of all consolation, when that blessed fullness of the times was come, sent to men Christ Jesus his Son, both before the Law and in the time of the Law, declared and promised to many holy fathers, to redeem the Jews who were under the Law, and that the Gentiles who did not follow righteousness, might obtain righteousness, and all receive the adoption of sons. Him God set forth to be a propitiation through faith in his blood for our sins, and not only for ours, but also for the sins of the whole world.

WHO ARE JUSTIFIED BY CHRIST.

IV. But though He died for all, all do not receive the benefit of his death, but those only to whom the merit of his passion is communicated. For as in truth men, if they were not born by propagation from the seed of Adam, would not be born unrighteous, while by that propagation, from the mere fact of their conception, they contract a proper unrighteousness; so, unless they were born again in Christ, they would never be justified, seeing that new birth is given them through the merit of his passion, by the grace by which they are made righteous. For this benefit the Apostle exhorts us always to give thanks to the Father who hath made us meet to partake of the inheritance of the saints in light, and hath rescued us from the power of darkness, and transferred us into the kingdom of the Son of his love, in whom we have redemption and the forgiveness of sins.

IMPLIED DESCRIPTION OF THE JUSTIFICATION OF THE UNGODLY, AND THE METHOD OF IT IN A STATE OF GRACE.

V. In these words there is an implied description of the Justification of the ungodly, viz., that it is a translation from that state in which man, the son of the first Adam, is born to a state of grace, and the adoption of sons by the second Adam, Jesus Christ our Savior; which translation, since the Gospel was promulgated, cannot be effected without the law of regeneration, or the wish for it; as it is written, "Unless a man be born again," etc.

OF THE NECESSITY OF PREPARATION IN ADULTS FOR JUSTIFICATION, AND WHENCE IT IS.

VI. The Council declares that the commencement of this Justification in adults is to be derived from the preventing grace of God through Jesus Christ; that is, from his calling, by which they are called without any existing merits of their own, so that those who, by sins, were alienated from God, are, by his exciting and assisting grace, disposed to turn in order to their own justification, by assenting freely to the same grace, and cooperating with it. Thus, while God touches the heart of man by the illumination of his Spirit, man himself does nothing at all in receiving that inspiration, for he can reject it; and yet he cannot of his own free will, without the grace of God, make a movement towards justification before him. Hence, in the Sacred Scriptures, when it is said, "Turn ye unto me, and I will turn unto you," we are reminded of our freedom; and when we reply, "Turn thou us, O Lord, and we shall be turned," we acknowledge that we are prevented by the grace of God.

THE MODE OF JUSTIFICATION.

VII. Men are disposed to righteousness when awakened and aided by divine grace, and conceiving faith from hearing, they are freely moved towards God, believing those things to be true which have been divinely revealed and promised, and specially this, that the wicked is justified of God by his grace through the redemption which is in Christ Jesus; and while perceiving that they are sinners, turning from the fear of the divine justice, by which they are beneficially alarmed to consider the mercy of God, they are raised to hope, trusting that God will be propitious to them through Christ, and they begin to love him as the source of all righteousness; and they are thus moved against sin by some hatred and detestation, that is, by that penitence which ought to be performed before baptism; in short, while they purpose to receive baptism, to begin a new life, and observe the divine commandments. Of this disposition it is written, "He that cometh to God must believe that he is, and that he is the rewarder of those who seek him;" and, "Be of good courage, son, thy sins are forgiven thee;" and, "The fear of the Lord expels sin;" "Repent and be baptized, every one of you, in the name of Jesus Christ, and ye shall receive the forgiveness of your sins, and the gift of the Holy Spirit;" "Go and teach all nations, baptizing them in the name of the Father, and the Son, and the Holy Ghost, teaching them to observe all things whatsoever I have commanded you;" finally, "Prepare your hearts for the Lord," etc..

WHAT IS THE JUSTIFICATION OF THE UNGODLY MAN, AND WHAT ARE ITS CAUSES.

VIII. This preparation or disposition is followed by Justification, which is not the mere forgiveness of sins, but also Sanctification, and the renewal of the inner man, by the voluntary reception of grace and gifts; whence the man from unrighteous becomes righteous, from an enemy becomes a friend, so as to be heir according to the hope of eternal life. The causes of Justification are these: — The final cause is the glory of God and Christ, and eternal life: the efficient cause is a merciful God, who freely washes and sanctifies, sealing and anointing with the Holy Spirit of promise, which is a pledge of our inheritance: The meritorious cause is his beloved, only- begotten Son, our Lord Jesus Christ, who, when we were enemies, because of the great love wherewith he loved us, by his own most holy passion on the wood of the cross, merited justification, and gave satisfaction to the Father for us: The instrumental cause is the sacrament of baptism, which is the sacrament of faith, without which justification is never obtained: In fine, the only formal cause is the righteousness of God, not that by which he himself is righteous, but that by which he makes us righteous, i.e., by which he presents us with it, we are renewed in the spirit of our mind, and are not only reputed, but are truly called and are righteous, each one of us receiving his righteousness in ourselves according to the measure which the Holy Spirit imparts to each as he pleases, and according to the proper disposition and co-operation of each. For although no man can be righteous unless the merits of Christ's passion are communicated to him, that takes place in this Justification of the ungodly, when, by the merit of the same holy passion, the love of God is diffused by the Holy Spirit in the hearts of those who are justified, and inheres in them. Hence, in Justification itself, along with the remission of sins, man receives, through Jesus Christ, in whom he is ingrafted, all these things infused at the same time, viz., faith, hope, and charity; for faith, unless hope and charity are added to it, neither unites perfectly with Christ, nor forms a living member of his body; for which reason it is most truly said that faith without works would be dead and inoperative, and that in Christ Jesus neither circumcision nor uncircumcision availeth anything, but faith which worketh by love. This faith, before the sacrament of baptism, catechumens, in accordance with the tradition of the Apostles, seek from the Church when they seek faith producing eternal life; which life faith cannot produce without hope and charity. Hence also they immediately hear the words of Christ, "If ye would enter into life, keep the commandments." Therefore, receiving true and Christian righteousness as a first robe, instead of that one which Adam lost by his disobedience — lost both for himself and for us — a fair and immaculate robe, presented to them by Jesus Christ, which, on being born again, they are enjoined to preserve, that they may produce it before the tribunal of our Lord Jesus Christ, and have eternal life.

IN WHAT WAY IT IS TO BE UNDERSTOOD THAT THE UNGODLY MAN IS JUSTIFIED BY FAITH, AND FREELY.

IX. When the Apostle says that a man is Justified by Faith, and Freely, the words, are to be understood in that sense which the perpetual sense of the Catholic Church has held and expressed, viz., that we are, therefore, said to be justified by faith, because faith is the beginning of salvation, the foundation and root of all justification, without which it is impossible to please God and attain to the fellowship of the Son of God. And we are said to be justified freely, because none of those things which precede justification, whether faith or works, merit the grace of justification itself; for if it be of grace, it is no longer of works, otherwise grace were no more grace.

AGAINST THE VAIN CONFIDENCE OF HERETICS.

X. But although it is necessary to believe that sins neither are remitted, nor have ever been remitted, except freely by the Divine mercy through Christ, it is not to be said to any one boasting a confidence and certainty of the forgiveness of his sins, that his sins are forgiven, or have been forgiven; seeing this vain confidence, totally remote from piety, may exist in heretics and schismatics, nay, in our own time does exist, and is extolled with great hostility to the Catholic Church. Neither is it to be asserted that it becomes those who are truly justified to determine with themselves, without any kind of doubt, that they are truly justified, and that no man is absolved from sin and justified, save he who assuredly believes that he is acquitted and justified, and that acquittal and justification are obtained by this faith alone; as if any one who does not believe this were doubting the promise of God and the efficacy of the death and resurrection of Christ. For as no pious man ought to doubt of the mercy of God, the merit of Christ, and the virtue and efficacy of the sacraments, so every one, while he beholds his own weakness and disinclination, may be in fear and dread respecting his own gracious state; seeing that no man can know with a certainty of faith, as to which there can be no lurking error, that he has obtained the grace of God.

OF THE INCREASE OF RECEIVED JUSTIFICATION.

XI. Having been thus justified and become the friends and of the household of God, going on from strength to strength, they are, as the Apostle says, renewed from day to day, that is, mortifying the members of their flesh, and displaying those weapons of righteousness received from God for sanctification, by the observance of the commandments of God and of the Church in righteousness itself, through the grace of Jesus Christ. Faith cooperating with good works, they grow and are justified more and more, as it is written, "Let him who is just be justified still;" and again, "Fear not to be justified even unto death;" and again, "You see how a man is justified by works and not by faith only." This increase of righteousness the holy Church begs, when she prays, "Lord increase our faith, hope, and charity," etc.

OF THE OBSERVANCE OF THE COMMANDMENTS — ITS NECESSITY AND POSSIBILITY.

XII. No man, however justified, should think himself free from the observance of the Commandments; no man should use that presumptuous expression prohibited under anathema by the Fathers, that to a justified man the precepts of God are impossible of observance; for God does not order what is impossible, but by ordering admonishes you both to do what you can, and ask what you cannot, and assists, that you may be able to do. His commandments are not grievous; his yoke is easy, and his burden is light. For those who are of God love Christ, and those who love him, as he himself testifies, keep his commandments, as indeed they can do, with the Divine assistance. For in this mortal life, however just and holy they may be, they may fall into light and daily sins, which are also called venial; and when they do fall they do not thereby cease to be righteous, for those words are used by the righteous, and are both humble and true, "Forgive us our debts." Hence it follows that the righteous ought to feel themselves under a greater obligation to walk in the way of righteousness, in that being freed from sin and become the servants of God, living soberly, righteously, and godly, they may be able to make progress through Jesus Christ, by whom they have access into that grace: for God does not forsake those once justified by his grace, unless he is previously forsaken by them.

Wherefore no man ought to flatter himself in Faith alone, thinking that by faith alone he has been appointed heir, and will obtain the inheritance, although he do not suffer with Christ, that he may also be glorified with him. For Christ himself, though he was the Son of God, learned obedience from the things Which he suffered; and being made consummate, became the author of eternal life to all who obey him. Accordingly the Apostle himself admonishes the justified, saying, "Know you not that of those who run in a race all indeed run, but one receives the prize? So run that you may obtain. I therefore so run not as uncertainly, so fight, not as beating the air; but I chastise my body and reduce it into subjection, lest when I have preached to others I should myself be made a reprobate." Again, Peter, the prince of the Apostles, says, "Endeavor by good works to make your calling and election sure, for so doing, you will never sin." Whence it is evident that those oppose the orthodox doctrine of religion who say that in every good work the religious man sins at least venially, or, what is more intolerable, deserves eternal punishment; as also those who hold that in all works the righteous sin, if, while stirring up their sluggishness, and exhorting themselves to run the race, they, though doing so primarily in order that God may be glorified, have also an eye to the eternal reward; seeing it is written, "I have inclined my heart to do thy righteousness, because of recompense;" and the Apostle says of Moses, that "he looked to the reward."

AS TO PREDESTINATION, IT IS NECESSARY TO GUARD AGAINST RASH PRESUMPTION.

XIII. No man also, so long as he lives in this mortal life, should presume so far on the secret mystery of Predestination as to determine for certain that he himself is in the number of the predestinated; as if it were true that a justified man can no more sin, or, if he sin, may promise himself certain repentance. For it cannot be known without special revelation who they are whom God has chosen to himself.

OF THE GIFT OF PERSEVERANCE.

XIV. The same is true in regard to the gift of Perseverance, of which it is written, "He who perseveres unto the end shall be saved:" a thing indeed which cannot be obtained anywhere else than from Him who is powerful to make him who stands stand perseveringly, and restore him who falls. Let no man promise himself anything with absolute certainty, although all ought to place and repose the firmest hope in the help of God. For God, if they themselves are not wanting to his grace, will, as he has begun the good work, also finish it, working in them to will and to do. Still let those who think they stand take heed lest they fall, and with fear and trembling work out their salvation, in labors, in vigils, and alms, in prayers and oblations, in fastings and chastity. For knowing that they have been born again to the hope of glory, but not yet to glory, they ought to be in fear concerning the contest which remains with the devil, the world, and the flesh; in which they cannot be victorious, unless, by the grace of God, they obey the Apostle when he says, "We are debtors not to the flesh to live after the flesh; for if ye live after the flesh ye shall die, but if by the Spirit ye mortify the deeds of the flesh, ye shall live."

OF THE LAPSED AND THEIR RECOVERY.

XV. Those who, after receiving the grace of Justification, have fallen through sin, may again be justified, when God arousing them by the sacrament of penitence, they shall have succeeded, by the merit of Christ, in recovering lost grace. For this restoration of the fallen is a mode of justification, and has been aptly called by the Fathers a second plank after shipwreck of lost grace. For in behalf of those who fall into sin after baptism, Christ Jesus instituted the sacrament of penitence, where he says, "Receive the Holy Spirit: whose sins ye remit they are remitted to them, and whose sins ye retain they are retained." Whence it follows, that the penitence of a Christian man after a lapse is very different from the baptismal; and consists not only in a cessation from sin and detestation of it, or in a humbled and contrite heart, but also in a sacramental confession of sin, to be made at least in wish, and in its own time, and in sacerdotal absolution; likewise in satisfaction by fasting, alms, prayer, and other pious exercises of the spiritual life: not indeed for the eternal punishment, which even by a wish for the sacrament is remitted along with the guilt, but the temporal punishment, which, as the Scriptures say, is not always, as in baptism, entirely remitted to those who, ungrateful for the grace of God which they received, have grieved the Holy Spirit, and not feared to pollute the temple of God. Of this penitence it is written, "Remember, whenever ye have fallen, repent and do the first works." Again, "The sorrow which is according to God worketh repentance for a stable salvation." And again, "Repent, and bring forth fruits worthy of repentance."

THAT BY ANY MORTAL SIN GRACE IS LOST, BUT NOT FAITH.

XVI. In opposition to the craftiness of certain men who, by smooth speeches and fair words, seduce the hearts of the simple, it is to be asserted, that not only by unbelief, by which even faith itself is lost, but also by any other mortal sin, though faith is not lost, the Grace received in justification is lost: thus defending the doctrine of the Divine law, which excludes from the kingdom of heaven, not only unbelievers, but also believers who are fornicators, adulterers, effeminate, abusers of themselves with mankind, thieves, misers, drunkards, evil speakers, plunderers, and all others who commit deadly sins, from which, by the help of Divine grace, they are able to abstain, and the effect of which is to separate them from the grace of Christ.

OF THE FRUIT OF JUSTIFICATION, THAT IS, OF THE MERIT OF GOOD WORKS, AND OF THE NATURE OF MERIT ITSELF.

XVII. To men justified in this way, whether they have constantly preserved the grace received, or recovered it when lost, are to be set forth these words of the Apostle, "Abound in every good work, knowing that your labor is not in vain in the Lord; for God is not unjust to forget your work and love which ye have shown in his name:" and "Lose not your confidence, which has great recompense." To those, therefore, who work well even unto the end and hope in God, is to be held forth eternal life both as a gift mercifully promised to the children of God through Jesus Christ, and as a reward faithfully to be paid according to the promise of God to their good works and merits. For this is the crown of righteousness, which, after their contest and race, is, as the Apostle says, set apart for them, to be bestowed on them by the just Judge, and not only on them, but on all who love his advent. For seeing that Christ himself, as the head to the members and the vine to the branches, is perpetually infusing his virtue into the justified — a virtue which always precedes, accompanies, and follows their good works, and without these works cannot in any way be agreeable to God and meritorious, it must be believed that nothing more is wanting to the justified to enable them by those works which are done in God, fully to satisfy the Divine law according to the state of this life, and truly to merit the obtaining of eternal life in due time, provided they die in grace: since Christ our Savior says, "If any one drink of the water which I will give him, he shall never thirst, but it will become in him a fountain of water springing up unto everlasting life." Thus neither is our own righteousness established as if it were properly of us, nor is the righteousness of God overlooked or repudiated: for the righteousness which is called ours, inasmuch as by it inhering in us we are justified, is also the righteousness of God, because infused into us by God through the merits of Christ.

This, however, must not be omitted. Although so much is attributed to good works in Scripture, that Christ promises that he who has given a cup of cold water to one of his disciples shall not go unrewarded, and the Apostle testifies that our light momentary tribulation at present is working in us an exceedingly sublime, an eternal weight of glory; far be it from any Christian man to confide or glory in himself, and not in the Lord, whose goodness towards all men is so great that he is pleased to regard his own gifts as their merits. And as we all offend in many things, every one of us ought to have before his eyes, besides mercy and goodness, judgment and severity; nor ought any one, though he may not be conscious of anything, to judge himself, since the whole lives of men must be tried and judged not by human judgment, but by the judgment of God, who will bring to light the hidden things of darkness, and manifest the counsels of the heart: and then shall every one have praise of God, who, as it is written, will render to every man according to his works.

After this Catholic doctrine of Justification, which, unless a man believe faithfully and firmly, he cannot be justified, it has pleased the Holy Council to subjoin the following Canons, that all may know not only what they ought to hold and follow, but also what to shun and avoid.